THE CATHOLIC UNIVERSITY OF AMERICA A DISSERTATION. Submitted to the Faculty of the. School of Theology and Religious Studies

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1 THE CATHOLIC UNIVERSITY OF AMERICA Theology of Context as the Theological Method of Virgilio Elizondo and Gustavo Gutiérrez A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy Copyright All Rights Reserved By Simon C. Kim Washington, D.C. 2011

2 Theology of Context as the Theological Method of Virgilio Elizondo and Gustavo Gutiérrez Simon C. Kim, Ph.D. Director: John Ford, C.S.C., S.T.D. In many ways the theological reflections of Virgilio Elizondo and Gustavo Gutiérrez have been examples of the ecclesial fruitfulness of the second half of the twentieth century. Following the directives of Pope John XXIII and the Second Vatican Council, Elizondo and Gutiérrez have presented the Gospel message in relevant terms to their own people by engaging the world as the Church of the poor. Inspired by this moment in Church history, while at the same time recognizing the plight of their people in their poor and marginal existence, Elizondo and Gutiérrez discovered a new way of doing theology by asking a specific set of questions based on their local context. By investigating where God is present in the border-crossers of Southwestern United States and the poorest of the poor in Latin America, both theologians have uncovered a hermeneutical lens in re-reading scripture and deepening our understanding of ecclesial tradition. Their particular investigations have, in turn, benefitted the universal Church and overall society by prophetically reminding us of God s intent, the mestizo future of humanity through our encounters and the preferential option for the poor. Elizondo s mestizaje and Gutiérrez s preferential option for the poor arose out of a theology of context, a theological method that takes seriously the contextual circumstances of their locale. By utilizing the common loci theologici of scripture and tradition in conjunction with context, their own experience, Elizondo and Gutiérrez illustrate through their unique

3 theologies how every group must embrace their own unique theological reflection. Examining their theological method and relating them to other situations such as my own has been the impetus for this dissertation. Through the monumental efforts of Virgilio Elizondo and Gustavo Gutiérrez, we are able to reflect in a similar theological manner locating the blessings of different worlds coming together in a mestizo manner while at the same time locating the poor and entering into solidarity with them to enjoy true communion with God and God s own. The moment we are able to accomplish this particular, yet universal task, the Kingdom is truly ours.

4 This dissertation by Simon C. Kim fulfills the dissertation requirement for the doctoral degree in Historical and Systematic Theology approved by John Ford, C.S.C., S.T.D., as Director, and by Paul McPartlan, S.T.L., D.Phil., and Brian Johnstone, S.T.D., Ph.D. as Readers. John Ford, C.S.C., S.T.D., Director Paul McPartlan, S.T.L., D.Phil. Brian Johnstone, S.T.D., Ph.D. ii

5 This dissertation is dedicated to the mestizos and the poor of the world. Mestizos have helped me to better understand who I am as a child of God while the poor have allowed me to encounter Christ in my brothers and sisters. iii

6 Table of Contents Acknowledgments... viii Introduction... 1 Chapter One: Movement Towards A Theology of Context Introduction to Virgilio Elizondo Introduction to Gustavo Gutiérrez Impetus for a Theology of Context Pope John XXIII and The Second Vatican Council Ad Gentes 22: The Conciliar Foundation for Elizondo s Mestizo Theology Gaudium et spes 39: The Conciliar Foundation for Liberation Theology CELAM: Consejo Episcopal Latinoamericano All Theology as a Theology of Context Chapter Two: Virgilio Elizondo and Mestizaje Virgilio Elizondo and Mestizo Theology Historical Developments for Mexican American Mestizaje Theological Developments of Mexican American Mestizaje The Mestizo Task Mestizo Christology: The Galilean Journey Mestizo Mariology: Nuestra Señora de Guadalupe Summary: Mestizo Theology Chapter Three: Gustavo Gutiérrez and the Preferential Option for the Poor iv

7 3.1 Gustavo Gutiérrez and the Option for the Poor Who is My Neighbor?: The Starting Point of the Preferential Option for the Poor Real or Material Poverty: Historical Developments Theological Developments Gustavo Gutiérrez s Understanding of Real Poverty, Spiritual Poverty, and Poverty as Commitment Real Poverty and the Material Poor Spiritual Poverty: Our Method is Our Spirituality (Preferential) Poverty as a Commitment Preferential Option for the Poor: the Book of Job The Real or Material Poor in the Book of Job Spiritual Poverty in the Book of Job Poverty as Commitment in the Book of Job Summary: the Preferential Option for the Poor in the Book of Job Preferential Option for the Poor: Bartolomé de Las Casas Material or Real Poverty according to Bartolomé de Las Casas Spirtual Poverty in Bartolomé de Las Casas Bartolomé de Las Casas: Poverty as Commitment Summary: the Preferential Option for the Poor in Bartolomé de Las Casas Summary of Preferential Option for the Poor Chapter Four: Theology of Context as Theological Method v

8 4.1 Virgilio Elizondo and Gustavo Gutiérrez: Similarities Elizondo and Gutiérrez: Two Phases in their Theological Method Culture of Context and Culture of Content See, Judge, Act Ecumenism Virgilio Elizondo and Gustavo Gutiérrez: Differences in their Theological Method Theology of Context in the United States Theology of Context in Latin America Denouncement, Announcement, and Fiesta New Pentecost and Communidades de base Virgilio Elizondo: Characteristic Topics The Sixteenth Century Spanish Conquest The Historical and Theological Implications of Galilee Our Lady of Guadalupe Gustavo Gutiérrez: Characteristic Topics The Distinction of Planes: A Dialogue with Joseph Ratzinger Bartolomé de Las Casas Scriptural Interpretations in Liberation Theology Theological Interpretations in Liberation Theology Developments in Theologies of Context Developments in Mestizaje Developments in Liberation Theology vi

9 4.6 Theology of Migration: A Theology of Context Illustrating Elizondo s and Gutiérrez s Theological Contributions Sense of Identity Epilogue Appendix A Appendix B Virgilio Elizondo Bibligraphy Collaborated Works Gustavo Gutiérrez Bibliography Collaborated Works Secondary Bibliography vii

10 Acknowledgments When I first began my doctoral studies I never imagined the conversion that would take place through the encounter of theologies rooted in a particular context outside my own immigrant, minority experience. Therefore, I am most appreciative to the faculty at The Catholic University of America for giving me such a wonderful opportunity to grow both academically and pastorally. Academically, I was challenged to verbalize in theological categories the unique journey of Korean Americans as I walked with them pastorally during this time of studies. The interaction of pastoral and theological investigations has renewed my sense of mission in the Church and for this I am extremely thankful to the many theologians who have entered my life and nurtured this vocation. First of all, I grateful to my director, John Ford, who first introduced me to Hispanic/Latino theology and the works of Virgilio Elizondo. Without his encouragement and direction this dissertation would not be possible. I am also indebted to Patrick Granfield, who deepened my understanding of liberation theology and the theological contributions of Gustavo Gutiérrez. I would also like to express my deep appreciation for my readers, Brian Johnstone and Paul McPartlan, for their comments and encouragements in refining this dissertation. Last, but not least, I am extremely grateful to Virgilio Elizondo and Gustavo Gutiérrez for the interviews as well as their time and friendship. Since this theological investigation would be incomplete without a pastoral element, I am appreciative of the Korean American communities who have allowed me to nurture them as an immigrant Church while also nurturing me to continue my work on behalf of the next generation. In addition to the support received through various theologians and Korean viii

11 American communities, this theological endeavor would not have been possible without the many benefactors who believed in me and my desires to serve the local church. During this time of studies, both moral and financial support came in miraculous ways as is always the case within God s economy. I am grateful for the friendship, encouragement, and support from my brother priests and other religious, especially to Bill Barman, who has walked with me every step of this academic journey and continues to introduce me to the poor around the world; to Alejandro Solalinde, whose work with the migrant train-riders in Southern Mexico is a true inspiration to what priests are able to do with a courageous vision; to the Sisters of the Korean Martyrs who have opened their convents to me throughout the world. Friendship and support have also come through many families including my own. There are too many to list but they have always welcomed and shown me hospitalidad and for that I am truly grateful. ix

12 Introduction Introducing myself as a doctoral candidate elicits many questions. One, most inevitably, is the question regarding my dissertation topic. Immediately following my response, a quizzical look appears as people wonder what interest a Korean American has with either Latin American or Hispanic/Latino theology. My answer begins with the coursework stage of the doctoral program in the fall semester of I enrolled in two courses that would significantly impact my theological reflection. These courses in Hispanic/Latino theology and liberation theology allowed me to take seriously factors such as culture and poverty, which significantly impact the communication and reception of revelation within a certain group of people. In the past, Euro American theology had assisted in understanding the faith in my country of origin and country of destination. However, these two fall courses afforded me a theological alternative, a minority perspective, in understanding my own Korean American history within the context of salvation history. The two fall courses left a significant impact on my academic and pastoral outlook in three ways. First, the works of Virgilio Elizondo and Gustavo Gutiérrez inspired me to look more intensely at myself and the people I was addressing. No longer could I see Korean Americans simply in generic terms as another group of immigrants or a religious group subscribing only to the tenets of a faith brought over from a foreign land. I began seeing my own experience and the experiences of those around me as a hermeneutic lens in understanding God s presence among us. Second, Hispanic/Latino and Latin American liberation theology s focus on the poor, marginalized, and excluded allowed me an 1

13 2 opportunity to see the little ones who receive God s preference within my own context the poor, marginalized, and excluded through the immigration process along with the issues facing the next generation. Third, the theologies emerging from the Americas challenged me to imagine the possibilities of a theology specific to the Korean American experience: a theology grateful to Korea and the European influences that helped the Church overcome great obstacles in the lives of Koreans, but at the same time cognizant of the need to further the theological reflection which now includes a unique immigration history. Thus, writing about Elizondo s mestizaje and Gutiérrez s preferential option for the poor in this dissertation is absolutely relevant for minorities like my own. Because of the universal truths regarding human beings, their work speaks not only to their own in Church and society but to all immigrants especially in the Americas. The mestizo experience of the Mexican American people, the source of Elizondo s theological endeavors, speaks volumes since all immigrants can identify with being caught between the two worlds contained within the country of origin and the country of destination. The preferential option for the poor reflected upon by Gutiérrez throughout his writings provides the framework for identifying the poor caused especially by displacement through various forms of migration and illuminates God s grace active in their and in our solidarity with the least among us. Both theologians contributions to their people highlight not only the hope and liberation of their unique oppressive situation, but also the universal aspects of our faith, emphasizing the hope and liberation for all humanity as God s gift of salvation. The uniqueness of this dissertation is bringing the works of these two theologians together, comparing and contrasting their theological endeavors, and uncovering the same

14 3 theological method undertaken in a particular theological reflection. Naively, I assumed with the current immigration from Latin America to the United States, that Hispanic/Latino theology immigrated with the people as well. However, the two theologies grew independently of one another while paralleling and producing many similarities. Originally encountering the works of these two Churchmen in books and articles, I later had the privilege of meeting both Elizondo and Gutiérrez, learning from them in their lectures and through personal contact. One of the highlights of this doctoral study has been the encouragement and friendship I received from both men. By utilizing the same theological method that seriously examines the context of one s own people and situation in light of the traditional sources of theology, namely scripture and tradition, Elizondo and Gutiérrez have made unique contributions to their people and in turn, significant contributions to the universal Church and all humanity. In brief, they have prophetically called us to perceive the world through the eyes of the poor, marginalized and excluded. The preference these lowly ones receive simply for who they are gives us a glimpse of God and the reign of God. In turn, these authors theological and pastoral endeavors allow others to enter into solidarity and fully realize God s economy for liberation and salvation. The path set by these theologians also allows others to reflect on their unique and privileged positions. The pastoral challenge set forth by Elizondo and Gutiérrez is to denounce the injustices facing those on the margins of society, to announce the Good News contained in the poor person because of God s preference, and to celebrate the beauty contained in those often overlooked. The theological challenge posed by Elizondo and Gutiérrez is for an

15 4 ongoing theological reflection where theology is not static, but rather continuously refined through the reflection on praxis of a certain group, in a particular locale, at a concrete moment of history. Through this theological reflection on God s activity within us, a particular theology is born with the poor, marginalized, and excluded as its central concern, a theology always unique and particular to one s own people. Elizondo s and Gutiérrez s pastoral and theological endeavors are both vivid illustrations of a theology of context in which theology is always a reflection on pastoral endeavor and continuously undergoes refinement since pastoral commitments never cease. The uniqueness of a theology of context is that it makes relevant cultural influences, making theology incarnational. Thus, a theology of context is necessary and vital for all in every corner of the world. A theology of context is not an isolated endeavor, but one where engagement of the other is necessary. It is a teología de junto, a theology undertaken together. Before reflections and the tenets of our faith can be written, oral communication verbalizes the struggles and hopes, the sadness and joys of a people. In journeying and listening to their people in particular, the cries of the voiceless and insignificant among them both Elizondo and Gutiérrez have developed theologies locating the preferential option of God in their midst and calling others to solidarity with those whom God has championed. By specifically identifying how God communicates today and who is being addressed, their theologies of a particular locale have unveiled universal tenets of our faith. This universality invites us to engage and identify with the endeavors of Virgilio Elizondo and Gustavo Gutiérrez and the masses of poor, marginalized, and excluded who are always at the forefront of their minds.

16 5 The first chapter begins with a brief biographical introduction of Elizondo and Gutiérrez. Their biographical background includes the educational development that would later serve both men in their pastoral pursuits. Included in this section are the major works which have opened the door for others to enter into the world of the poor, marginalized, and excluded. Also considered within the first chapter is the ecclesial development that inspired Elizondo and Gutiérrez to reflect on their pastoral endeavors. The ecclesial situation leading up to the Second Vatican Council provided the backdrop of where such theologies irrupted. Due to the lack of philosophical and theological understanding and the Church s isolationist position in society during the Neo-Scholastic period, the Second Vatican Council was called to bring the Church up-to-date with the world and find relevant ways to communicate the Gospel message. Pope John XXIII and his desire for aggiornamento for the Church were an invaluable catalyst for change during this period. In particular, John XXIII advocated for the transmission of the Gospel message in relevant terms and, most importantly, for the Church to be the Church of the poor. The sixteen documents produced at Vatican II along with the many debates on the Council floor, in the corridors, and behind closed doors fueled the imaginations of churchmen such as Elizondo and Gutiérrez. Through their understanding of Vatican II diachronically, synchronically, and in its reception both theologians were inspired and challenged to address the needs of their own people in their respective locales. Due to several factors, John XXIII s call for the Church to be for all the Church of the poor never truly materialized. Rather than being discouraged, churchmen like Gutiérrez and Latin American bishops who attended the Council began making plans to live out John XXIII s vision of a Church of the poor. Through their episcopal gatherings, the Consejo

17 6 Episcopal Latinoamericano (CELAM), particularly at Medellín and Puebla, the reception of the Second Vatican Council, understood as an ecclesial commitment to the poor, was realized. The first chapter concludes by introducing a theology of context as the theological method utilized by both Elizondo and Gutiérrez. The second chapter is an exposition of Virgilio Elizondo s life work as the father of Hispanic/Latino theology. In looking to his own history, a history similar to many in the Southwestern United States, Elizondo develops a mestizo theology which speaks to those on the borders of two worlds. To understand his own being, Elizondo reflects on the events that produced his reality today. Beginning with the Spanish conquest of Mexico in the sixteenth century, Elizondo describes how mestizaje, the cultural, social, and biological mixture between the Spaniards and the indigenous people, created a new offspring referred to derogatorily as mestizos. These neglected and oppressed offspring would eventually find their dignity in God through the appearance of Our Lady of Guadalupe, the Mother of God who appeared as one of them to one of their own, Juan Diego. Howevever, simply reflecting on the sixteenth century conquest was not enough for Elizondo and descendents like him since they were living on the borders of two worlds. Mexican Americans needed further historical reflections this time regarding the conquest of the nineteenth century. Expansion westward according to the doctrine of Manifest Destiny led to the conquest of the indigenous people by Euro Americans. Similar to the clash of the sixteenth century, the nineteenth century encounter produced another mestizo group, intensifying the cultural, social, and biological exchange and thus, furthering the people s marginalization and exclusion from society. Within this reality, a chaotic and multi-faceted

18 7 existence, Elizondo is able to re-read the Gospels and uncover a previously overlooked revelation of God in the humanity of Christ. Elizondo refers to the Galilean region where Jesus was born to make connections between the modern day mestizo existence of Mexican Americans and the Galilean existence of two thousand years ago. Jesus lived in a mestizo-type environment where his cultural, social, and biological surroundings were influenced by the many different nations that occupied the Galilean region. In this context, Elizondo defines Jesus ministry to those on the fringes of society, in particular, those alienated because of cultural, social, biological, or religious impurities, the last of these being of primary importance to the Jewish people. The scope of Jesus ministry to restore those living in marginalized and excluded circumstances because of their mestizo-type existence afforded Elizondo great hope in reaching out to Mexican Americans, who are a part neither of the United States nor Mexico, a part neither of society nor the Church. Rather than succumbing to the derogatory view of mestizaje of the past, Elizondo is able to find the privileged position of his reality through the understanding of God s revelation. By examining his own reality, Elizondo is able to continue the ecclesial traditions of conveying the Good News in relevant terms for his generation. Jesus is the mestizo-type messianic figure who calls those once considered nothing to be something valuable in God s Kingdom. Similarly, the Marian encounter in Our Lady of Guadalupe reveals the mestiza Madonna who appears to her children as one like them. In both these central figures of our faith, mestizaje becomes a constitutive element in relating the Gospel message of God becoming one of us.

19 8 The third chapter is an exposition of Gustavo Gutiérrez s life work as the father of liberation theology. The constant underlying theme of Gutiérrez s writing is the preferential option for the poor. More commonly known for his insistence on orthopraxis and questioned for his orthodoxy, Gutiérrez has quietly left a legacy of always siding with the poor. This solidarity has led him to develop a theology and help formulate some of the social teachings of the Church in embracing the preferential option for the poor. Pastorally, Gutiérrez served in a barrio in Rimac outside of Lima, Peru. Serving the poorest of the poor for twenty years allowed Gutiérrez to reread the Gospels through their eyes. In doing so, a new understanding of God irrupted with the irruption of the poor where our activities on earth mattered in bringing about the Kingdom of God. Although earth and heaven are not identical, Gutiérrez emphasized the constitutive connection between the two, and thus the need for our action in the world. Following the ancient notion of discipleship or simply following Christ, la sequela Christi, Gutiérrez insists we must first live out our spirituality a spirituality that requires us to imitate Christ in reaching out to the poor and oppressed. Only then can we achieve proper reflection allowing for true theological reflection. Rereading scripture through the perspective of the poor, or the underside of history, allowed Gutiérrez to conceive a Christian life that includes both the secular and the religious. Due to the massive poverty in his country, no longer could one simply dismiss the plight of the poor in hopes for a future reward in heaven. Rather, every action allowing those insignificant in society to be recognized realizes the reign of God here on earth. Suffering becomes a central theme throughout Gutiérrez s life, one exemplified by the suffering of Job in the Old Testament. Breaking away from the model of temporal retribution, the Book of

20 9 Job reminds us there are those who are sinless, not guilty; yet suffer great iniquities like Job. Therefore, poverty, sickness, and immense struggles are not signs of faithlessness; like Job, the masses of those living in poverty in Latin America suffer unjustly. Job s breakthrough during his plight is not the ability to suffer or to endure patiently, but to realize there are others who also suffer unjustly around him. Through this understanding of solidarity with those around him in similar straits, Job becomes a figure interceding on behalf of others, thereby becoming a prefigurement of Christ in his own passion. Along with his scriptural reflection, Gutiérrez has also looked to other figures in Church history for personal encouragement and theological support. The sixteenth century Spanish Dominican, Bartolomé de Las Casas experienced a conversion during his early missionary activities that led him on a great quest to defend the indigenous poor of Latin America. Through his theological defense of why the indigenous people have certain rights and his pastoral practices giving dignity to the local population, Las Casas has been singled out as a great defender of the indigenous peoples of the Americas. Gutiérrez has leaned upon him as a stalwart Church figure and a model of one who defends the poor throughout his life. Similar to Elizondo s use of the Galilean Jesus and Our Lady of Guadalupe, Gutiérrez utilizes Job of the Old Testament as the prefigurement of Christ and Bartolomé de Las Casas as embodiments of the ecclesial tradition to enter the world of the poor and live out our lives on their behalf. The last chapter compares and contrasts Elizondo s and Gutiérrez s body of work, the geographic locales they occupy, and the specific people being addressed by these two theologians. In addition, outside critiques and further examination of the central themes of

21 10 their lifework are examined. With regard to Elizondo s mestizo outlook, his scriptural interpretation and use of Galilee in describing the mestizo-type Jesus, deeper understanding of the sixteenth century Spanish conquest, and the development of our understanding of the role of Our Lady of Guadalupe for those in the past and those who still adhere to her figure and message are further examined. A closer examination of Gutiérrez s themes revolving around the preferential option for the poor, his theological understanding of the distinction of planes (the relationship of nature and grace), his identification with Bartolomé de Las Casas, and scriptural and theological interpretations in the Latin American context are also further explored. Further examination of Elizondo s and Gutiérrez s lifework also requires a look at the future of their respective theologies. Being fathers of their respective theologies are only worthwhile titles if their legacies impact the next generation and continues to inspire the lives of those who come afterwards. An example of such inspiration from Elizondo s work is the carry over of the theme of mestizaje into the literary field in the works of John Phillip Santos. Gutiérrez s impact on other theologies emerging from the local context of the poor and oppressed can be seen in feminist, Asian, and dalit theology. Finally, a fairly recent field, gaining popularity in theology because of current global issues in immigration, is a theology of migration. This theological reflection on the current displacement of people has captured the imagination of many all over the world since immigration is today a global reality and crisis. Therefore, a theology of migration can be used to further highlight and illustrate the methodological schema of a theology of context along with the contribution and relevance of Elizondo s and Gutiérrez s theological offerings.

22 11 Liberation theology provides the foundation for a theology of context such as migration since those migrating are usually poor and insignificant. How does God journey with migrants and where is liberation to be found? Migration naturally means that individuals must leave their country of origin for the country of destination. No longer are migrants in their homelands; as foreigners they experience the mestizo realities that Elizondo often describes being accepted neither in the country of destination nor back in their country of origin. Thus, Elizondo s theological perspective offers hope to those who are now caught in between two realities. How does one s unstable position in life bring them to a closer identification with Jesus own humanity? A theology of migration is a pastoral necessity and as a recent theology of context illustrating the theological method of a theology of context confirms the ongoing contributions of Elizondo s and Gutiérrez s respective theologies. In sum, Virgilio Elizondo and Gustavo Gutiérrez became pioneering theologians in their field because they began asking questions, questions not previously asked in Europe or in theology. By asking how do we speak of God to the poor, marginalized, and excluded, Elizondo and Gutiérrez have been able to respond in their own unique way. They found particular and universal answers out of their own identity and experience. Knowing and understanding one s identity allows God s communication to enter one s life in a unique, meaningful, and powerful way. Without first understanding who we are, our theological endeavor is incomplete. After all, Jesus became a human person in a specific time and locale proving our Sitzen in Leben also have something to convey as part of God s revelation.

23 Therefore, our own being, whom God is addressing, is constitutive of receiving God s gift of Christ, the Church and equally important, the poor among us. 12

24 Chapter One: Movement Towards A Theology of Context This chapter begins with brief biographical introductions to Virgilio Elizondo and Gustavo Gutiérrez. After sketching the accomplishments of these two pioneering theologians in their respective fields, a brief overview regarding the state of Catholic theology leading up to the Second Vatican Council ( ) provides the backdrop to the next section. Certain aspects of the Council are considered; in particular, the desiderata of Pope John XXIII in convoking an ecumenical Council along with the Council s impact on local theology and theologians, especially the impact of Ad Gentes 22 on Elizondo s mestizo theology and Gaudium et spes 39 as an impetus for Gutiérrez s liberation theology. Next, CELAM (Consejo Episcopal Latinoamericano: Latin American Episcopal Conference) and its conferences at Medellín and Puebla are discussed as a continuation of John XXIII s vision for the Church; special attention is given to the comments of both Virgilio Elizondo and Gustavo Gutiérrez regarding these meetings. This chapter concludes with a section on the theology of context as a prelude to the more detailed study of the theologies of Elizondo and Gutiérrez in the second and third chapters. 1.1 Introduction to Virgilio Elizondo This is the very paradox of church: local yet universal, traditional yet contemporary. The church is not an either/or, but the mystery of the unity of the past with the present, the particular with the absolute, and the finite with the infinite. 1 1 Virgilio Elizondo, Cultural Pluralism and the Catechism, in Beyond Borders: Writings of Virgilio Elizondo and Friends, edited by Timothy Matovina (Maryknoll, NY: Orbis Books, 2000), 72 (italics added); hereafter cited: Beyond Borders. 13

25 This paradoxical mantra the more local we are, the more universal we become has been repeated throughout the life and work of Virgilio Elizondo. As a theologian, priest and Mexican American living on the borders of two worlds Southwestern United States and Mexico Elizondo has consistently labored to discover his identity within a particular locale, a labor that has enriched the universal aspects of the Church and all of humanity. Through the discovery of his own marginalization in society, in the Church, and in the world, Elizondo compares his people to those who are despised and on the fringes of society in the Gospel accounts. In particular, Elizondo equates the person of Jesus surrounded by a similar set of cultural, social, and biological circumstances with those of the Mexican Americans living in the southwestern United States. 2 This commonality allows Elizondo to reflect on the situation of the poor and outcast of the New Testament as being in a privileged position for communion with the historical Jesus. Elizondo finds Mexican Americans living in the Southwestern United States in a situation similar to those of the Gospels and thus, the Mexican Americans of today have become the privileged ones gaining insights into the Good News and the reign of God. Therefore, the paradoxical mantra the more local we are, the more universal we become rings true in our self-discovery in our own life situations. We are more and more convinced that all theological reflection is socially and historically conditioned. Thus we do not consider our thought to be any less authentic than that of any other theological tradition. It is just that we are very clearly aware of the point of departure of our own reflection. And we feel that this type of conditioned theological reflection is not only more honest but even more universal. For at the core of the Judeo-Christian tradition is the fact that through the particular, 14 2 Virgilio Elizondo, Jesus the Galilean Jew in Mestizo Theology, Theological Studies 70, no. 2 (June 2009): 262; hereafter cited: Mestizo Theology.

26 15 determinate actions of a people and a person, God wrought salvation for all humankind. 3 The localization of our reality reveals a fundamental human truth that may then be applied to the universal truth found within the Church. In other words, the local discoveries shed valuable insights on the sometimes abstract universal truths we hold. The local insights highlight the universal currents of our faith. Self-discovery, however, is not what makes the particular universal. There is a unique self-discovery that allows it to become universal. When the marginalized and excluded aspects of our lives are discovered, embraced, and reflected upon as the hermeneutic key to our existence, the universal aspects of our particular lives can be comprehended. For Elizondo, the marginalization and exclusion that exist in his world revolve around the theme of mestizaje: Mestizo is the Latin American expression for the English mixed race. In Latin America it started with the European-Amerindian encounter of the 15 th century when race-mixture became the regular practice throughout the land. It comes through the conjugal and spiritual encounter between persons of different ethnic groups. The process is called mestizaje. In the Caribbean and in some parts of Latin America the mixture with Africans has been referred to as mulatez. The Mestizo/mulatto tends to be rejected as impure by both parent groups. This process of racial/ethnic mixing had been prohibited in the United States, and even now is feared and abhorred by many. Mexican Mestizos in the United States were considered undesirable mongrels and inferior in every way. 4 3 Virgilio Elizondo, Toward an American-Hispanic Theology of Liberation in the U.S.A., in Irruption of the Third World: Challenge to Theology, edited by Virginia Fabella and Sergio Torres (Maryknoll, NY: Orbis Books, 1983), Mestizo Theology, 263, footnote 2. In contemporary Spanish, mestizo commonly refers to a person of European and Amerindian parentage; mulato commonly refers to a person of European and African parentage. Other terms were used in the Spanish colonies in the Americas to describe various types of miscegenation; for example, zambo referred to a person of African and Amerindian parentage.

27 16 The mestizo is a person central to Elizondo s writings. It is not enough to consider the mestizo in his or her current environment. Rather, an intense and complex examination of the originating culture and society must be understood in relation to the current culture and society. To ignore or to separate these two worlds that give birth to mestizaje mutilates one s identity. 5 One world cannot exist without the other and so it is also the case for Elizondo with his priestly ministry and theological writings. The underlying theme of mestizaje has been and presumably always will be the coming together of two worlds; contained within this mixture is a wealth of experiences that produce something more vibrant and life-giving for their own people and the Church. 6 Mestizaje is not simply a conceptual notion in Elizondo s writings, but more importantly, it is a reality he lives every day. On August 28, 1935, Virgilio Elizondo was born not only into the world of San Antonio, Texas, but he was born into a world characterized by mestizaje. At the time of his birth, some residents of San Antonio still understood their city as the northern reaches of Mexico, while others struggled to reconcile their Latino neighborhoods with their usually well-to-do Anglo neighbors. What would eventually prove to be the fertile ground for his theology was the neighborhood and people with whom Virgilio grew up. Early in life, Virgilio was nurtured by the world that revolved around the tienda [store] his father owned and operated and the local church, the hub of neighborhood activities, which was literally across the street. From the beginning, the 5 Mestizaje a substantive derived from mestizo has the basic meaning of mixing or mixture and is used in a wide variety of contexts: biological, cultural, political, social, etc. 6 In this respect, mestizaje ressembles the biological phenomenon of hybrid vigor the superior qualities that result from crossbreeding genetically different plants and animals.

28 17 economic and religious characteristics of his neighborhood along with the political treatment of Mexican Americans in the Southwestern United States would leave their imprints on Elizondo and eventually guide his pastoral and theological endeavors. As one of the first of his generation as well as of his family to attend college, much was expected from Virgilio. Although initially interested in the sciences as a student at St. Mary s University in San Antonio, graduating with a bachelor s degree in chemistry in 1957, Elizondo used his collegiate period to discern a priestly vocation geared towards service especially on behalf of the Mexican American population. In being true to what became his life motto the more local, the more universal Elizondo s formation at the seminary led him to become more aware of the treatment of Mexican Americans in the Church and society at large. Ordained to the priesthood in the Archdiocese of San Antonio in 1963, Elizondo had the experience of pastoral ministry in several local parishes and served as the academic dean at Assumption Seminary in the Archdiocese before continuing his studies abroad. In the late 1960s, Virgilio Elizondo continued his educational formation in the Philippines where he began honing his theological and catechetical skills. In 1969, Elizondo received an M.A. in Pastoral Studies from the Ateneo de Manila and a diploma in Pastoral Catechetics from the East Asian Pastoral Institute. He then returned to San Antonio to implement this new catechetical approach in the archdiocese as well as to mentor others on behalf of Mexican Americans. In 1972, Elizondo established the Mexican American Cultural Center in San Antonio with the help of PADRES, an association of Mexican American

29 18 priests who embraced a similar vision of outreach and training of Hispanic leaders in the Church. 7 Soon afterwards, Elizondo embarked on another educational journey; this time his theological formation led him to Paris, France. During his doctoral studies, Elizondo refined the notion of mestizaje that he had experienced in the United States into a theological category which would define the rest of his ministry. In 1978, Elizondo received his doctoral degree from the Institut Catholique for his work on mestizo Christianity: Mestizaje: The Dialectic of Birth and the Gospel. 8 This dissertation was eventually revised and became one of his seminal works, Galilean Journey: The Mexican American Promise. 9 The theme of mestizaje was also prominent in Elizondo s other theological writings especially The Future is Mestizo: Life Where Cultures Meet. 10 Virgilio Elizondo was very active in the formation of the Ecumenical Association of Third World Theologians (EATWOT), a group that brought together theologians from Asia, Africa, Latin America along with minorities residing within the United States during the mid- 7 PADRES an ancronym for Padres Asociados para Derechos Religiosos, Educativos y Sociales began as an advocacy movement among Hispanic priests about 1969 but went out of existence a couple decades later. 8 Virgilio Elizondo, Mestizaje: The Dialectic of Cultural Birth and the Gospel (San Antonio, TX: MACC, 1978). 9 Virgilio Elizondo, Galilean Journey: The Mexican American Promise (Maryknoll, NY: Orbis Books, 1983; 2 nd edition, 2000); hereafter cited: Galilean Journey. 10 Virgilio Elizondo, The Future is Mestizo: Life Where Cultures Meet (Bloomington, IN: Meyer Stone, 1988; reprint, New York, NY: Crossroad, 1992; reprint, San Antonio, TX: MACC, 1998); hereafter cited: Future is Mestizo.

30 19 seventies. While serving on the editorial board of Concilium 11 from 1979 to 1999, he also served as rector of San Fernando Cathedral, the oldest cathedral in the United States. There he had the opportunity of implementing a pastoral plan for Mexican Americans, the culmination of years of worldwide theological education. Although some felt Elizondo s skills as a theologian would be lost by serving as rector of a cathedral filled with elderly parishioners, Elizondo returned to his roots as a pastor first, theologian second, by taking on the challenges of this downtown parish. Soon his love for the people meeting them where they were and welcoming them to the cathedral manifested itself as one of the most amazing transformations of the Church in the United States. By embracing the people with all their customs and heritage, Elizondo was able not only to revive the cultural and religious celebrations of the past but also to transform them into a new reality relevant for Mexican Americans today. The popularity of Elizondo s pastoral approach led to national acclaim as the celebrations of San Fernando Cathedral were broadcast internationally. 12 Elizondo s efforts have transcended the walls of Catholicism bringing him attention as a Mexican American pioneer recognized and honored by many outside the Church. For instance, in 2000, TIME magazine recognized Elizondo as one of the century s leading spiritual innovators, while other groups ranging from Hispanic educators to science 11 As an editor of Concilium, Virgilio Elizondo edited such diverse editions as Women in a Man s Church, Any Room for Christ in Asia, : The Voice of the Victims, Tensions between the Churches of the Third World and First World, etc. 12 Because his work with the mestizaje of San Antonio involved the interaction between life and culture, evangelization, and Church, Elizondo has been invited to teach in Europe, Asia, Africa, Australia and Latin America on subjects such as evangelization and inculturation. Elizondo mentions his amazement at how others have seen value in discerning their own situation out of a very local experience such as his.

31 20 foundations have honored him for his untiring work in linking faith and culture. Elizondo has received numerous awards based on his theological writings as well as his pastoral and catechetical work. A few worthy of mention are: the Laetare Medal (1997), the University of Notre Dame s highest honor; the Johannes Quasten Award (1997) for excellence and leadership in theological development presented by The Catholic University of America; the President s Award of the National Federation of Priest s Councils (1992) for outstanding priestly leadership in the United States; and the John Courtney Murray Award (2008) by the Catholic Theological Society of America for his theological contributions. The praise and acclaim that Virgilo Elizondo has received for his work illustrates its relevance and importance for both Church and society. The reality Elizondo writes about stems from his personal experience as a Mexican American, as a Catholic, and as a priest living in the southwestern region of the United States. However, his personal and individual heritage transcends the regional locale, for his theology and pastoral actions resonate within human beings worldwide regardless of their location. Simply stated, the truth the more local we are, the more universal we become is evident in the life, work, and passions of Virgilio Elizondo, while his message of mestizaje reveals the true nature of our humanity. The truthfulness of this humanity reveals: the past, where we have come from; the present in the struggles of embracing who we are; and the future, where we need to go in religion and society.

32 Introduction to Gustavo Gutiérrez My book is a love letter to God, to the Church, and to the people to which I belong. Love remains alive, but it grows deeper and changes its manner of expression. 13 This response which was given by Gustavo Gutiérrez to a journalist when asked almost two decades later whether he would still write A Theology of Liberation reveals his commitment then and now to God, the Church, and to the poor. Gutiérrez was not willing to revise his seminal work for its anniversary printing; instead he insisted that what was born not only from his theological endeavors but, more importantly, from his solidarity with the poorest of the poor years ago remains true today. Although situations, concepts, and language undergo development, for Gutiérrez, what allows for those changes to occur is the foundation on which they are built. A theology of liberation or more appropriately, a spirituality of liberation, is a foundation, one that cannot be changed without affecting everything else that has occurred in the history of Latin America. This foundation, with all its wonders and distresses, is essential for what has since developed within the mind of Gutiérrez and for the theology that is being done on behalf of the Latin American poor. Regardless of whether Gutiérrez is seen as a theologian, a priest, or a Latino, his love for God and the poor within the Church is never in doubt. How deep must love and conviction run in a person in order to endure the years of questioning regarding one s orthodoxy and fidelity to the Church? The willingness of Gutiérrez to defend his beliefs, then and now, indicates an intimate connection between his thoughts and the people with 13 Gustavo Gutiérrez, Teología de la liberación (Lima, Perú: Centro de Estudios y Publicaciónes, 1971), translated by Caridad Inda and John Eagleson as A Theology of Liberation: History, Politics, and Salvation (Maryknoll, NY: Orbis Books, 1973; reprint, 15 th Anniversary Edition, Maryknoll, NY: Orbis Books, 1988), xlvi (italics added); hereafter cited: A Theology of Liberation.

33 22 whom he identifies as the privileged ones of the Kingdom. As he continues to defend his theology, Gutiérrez is not just pained by the criticism of his theological concepts, but more importantly, is moved by the fact that the poor are being forgotten economically, politically and theologically by the developed world: Recent years have witnessed an important debate on the theology of liberation in the context of the Catholic Church. It has meant some painful moments at the personal level, usually for reasons that eventually pass away. The important thing, however, is that the debate has been an enriching spiritual experience. It has also been an opportunity to renew in depth our fidelity to the church in which all of us as a community believe and hope in the Lord, as well as to reassert our solidarity with the poor, those privileged members of the reign of God. 14 Gustavo Gutiérrez Merino, whose work has impacted not just the theological world but the lives of many in all walks of life, was born on June 8, The location and manner he came into the world defined his identity and the direction of his theology. Gutiérrez was born with a Hispanic and Quechuan heritage. As a mestizo, Gutiérrez is identified with those living on the fringes of his culture. Being born in the barrio of Monserrat in Lima, Peru, also located Gutiérrez on the economic fringes of society. His humble beginnings would be important later in life especially after his ordination to the priesthood when Gutiérrez felt most distant from the world of his origin. Having an education and being ordained removed Gutiérrez from the impoverished world of his birth. From that point on, he would work diligently to remain in solidarity with the poor. No longer was Gutiérrez automatically in the world of the poor, but he would have to commit daily to live in solidarity with them. In his early years, Gutiérrez was stricken with polio. Spending much time in bed allowed the young Gutiérrez time to engage in studies which would later aid his education 14 Ibid., xxiii.